English
English version: The Sutra says: The Buddha said, 'It is so. Why is that? Because all sentient beings are originally without outflows (漏, lòu, leakages, referring to defilements), possessing the root of all good benefits. Now, because of the thorns of desire, they have not yet been subdued.' The Treatise says: This is answering and acknowledging the question. It clarifies that within the original enlightenment (本觉, běn jué, original enlightenment) are immeasurable inherent virtues that are not defiled or moved by the three outflows. Therefore, it is said, 'originally without outflows.' Taking this as the root generates all good benefits, hence it is said, 'the root of all good benefits.' Although there is original enlightenment, it is covered by the dust of external objects and the thorns of desire, so one has not yet attained one's own original enlightenment. The Sutra says: Wu Zhu Bodhisattva (无住菩萨, Wú Zhù Pú Sà, Non-Abiding Bodhisattva) asked: 'If there are sentient beings who have not yet attained the fundamental benefit and are still accumulating (采集, cǎi jí, collecting) [afflictions], how can they subdue these difficult-to-subdue [afflictions]?' The Buddha said: 'Whether in groups or alone, discern and separate from defilement, withdraw the spirit and dwell in the cave of emptiness (空窟, kōng kū, cave of emptiness), then you can subdue the difficult-to-tame, liberate from the bonds of Mara (魔, mó, demon), transcendently sit in the open ground, realize the cessation of the consciousness aggregate (识阴, shí yīn, consciousness aggregate), and attain Nirvana (槃涅槃, pán niè pán, Nirvana).' The Treatise says: The second part below explains the gate of removing obstacles and entering realization. It has two parts: first the question, then the answer. In the question, 'collecting' indicates that sentient beings, because of their desire for the three realms of existence (三有, sān yǒu, three realms of existence), gather the fruits of birth and death, hence 'collecting.' These afflictions are in accordance with the mind, hence 'accumulating.' From beginningless time, the manifestation of afflictions has not ceased, hence 'difficult-to-subdue.' The method of treatment has just arisen, its power is weak, how can it subdue? This is the doubt. The answer has three parts: first, it points out what is to be subdued; second, it explains the method of subduing; third, it reveals the benefits gained from subduing. 'Whether in groups or alone,' the mind-conduct of sentient beings is sometimes coarse, sometimes subtle, and uncertain. Sometimes it is in accordance with afflictions, hence 'accumulating'; sometimes it is apart from delusion, the mind-conduct is pure, hence 'alone.' When apart from afflictions, there is still attachment to the dharma (法, fǎ, dharma). When together with afflictions, one is defiled by afflictions. Therefore, it is said, 'discern and separate from defilement.' Next, it explains the method of subduing, which is to rely on the Buddha's teachings, withdraw the spirit, remove the appearance of self and dharma, and dwell in the principle of the two emptinesses (二空, èr kōng, two emptinesses), hence 'withdraw the spirit and dwell in the cave of emptiness.' In this way, the mind begins to accord with the principle, so it has superior power. Those delusions have been against the principle since beginningless time, so they cannot resist. Therefore, it is said, 'subdue the difficult-to-tame.' This explains that before the Bodhisattva grounds, one subdues and removes the two obstacles (二障, èr zhàng, two obstacles). From this, one enters the stage of cutting off [afflictions] from the path of subduing, gradually uprooting the seeds of affliction until they are completely exhausted. When they are completely exhausted, one is far from the four Maras (四魔, sì mó, four maras), hence 'liberated from the bonds of Mara.' Next, it explains the benefits gained from subduing. There are two benefits, namely the fruit of Bodhi (菩提, pú tí, Bodhi) and the fruit of the fruit. The fruit of Bodhi is to transcend --------------------------------------------------------------------------------
Chinese
出有漏五阴聚落坐于道场得无上觉。故言超然露地坐。言果果者。以无上觉证大涅槃。觉知无觉诸识皆入。故言识阴般涅槃也。 经曰。无住菩萨言心得涅槃独一无伴常住涅槃应当解脱。 论曰。此下第二遣着。于中有二。先明无住以遣有住之着。后示无得以除有得之执。初中有二。先问后答。问中言独一者。八识转时成一觉故。言无伴者。人法二执斯远离故。无伴之觉常住于涅槃。常住之智解脱一切缚。有作是执故作是问也。 经曰。佛言常住涅槃是涅槃缚。何以故。涅槃本觉利。利本涅槃。涅槃觉分即本觉分。觉性不异涅槃。无异觉本无生涅槃。无生觉本无灭涅槃。无灭涅槃本故无得涅槃。涅槃无得。云何有住。善男子。觉者不住涅槃。何以故。觉本无生。离众生垢。觉本无寂。离涅槃动。住如是地。心无所住。无有出入。入唵摩罗。 论曰。是答正遣有住之执。于中有二。初略破执。后广显理。初中言常住涅槃是涅槃缚者。设有常觉住于涅槃即是执着缚于涅槃。云何常住是解脱耶。何以故下广显道理。理无住故有住违理。违理之心非缚是何。释意如是。于中有二。先约本觉以明无住。后约始觉以显无住。初中约无异义以明无得无住。此无异义有其四种。一者本理无异。如经涅槃本觉利 现代汉语译本：从有漏的五蕴聚合体中解脱出来，安坐于菩提道场，证得无上正觉。所以说‘超然于露地而坐’。所说的‘果果’，是指以无上正觉证悟大涅槃，觉知到无觉，所有的识都融入其中。所以说‘识阴般涅槃’。 经文说：‘无住菩萨说，心证得涅槃，独一无二，没有伴侣，常住于涅槃，应当解脱。’ 论中说：以下第二部分是破除执着。其中分为两部分。首先阐明‘无住’，以破除对‘有住’的执着。然后揭示‘无得’，以消除对‘有得’的执着。第一部分又分为两部分。先提问，后回答。提问中说‘独一’，是因为八识转变为一觉的缘故。说‘无伴’，是因为人我和法我的两种执着都远离的缘故。没有伴侣的觉悟常住于涅槃，常住的智慧解脱一切束缚。有人这样执着，所以才这样提问。 经文说：‘佛说，常住涅槃是涅槃的束缚。为什么呢？涅槃的根本是觉悟的利益，利益的根本是涅槃。涅槃的觉悟部分就是根本的觉悟部分。觉悟的自性与涅槃没有差异，没有差异的觉悟的根本是没有生起的涅槃。没有生起的觉悟的根本是没有灭去的涅槃。没有灭去的涅槃的根本，所以没有获得的涅槃。涅槃没有获得，怎么会有住处呢？善男子，觉悟的人不住于涅槃。为什么呢？觉悟的根本没有生起，远离众生的垢染。觉悟的根本没有寂灭，远离涅槃的动摇。安住于这样的境界，心中没有住所，没有出入，进入唵摩罗（Amala，无垢识）。’ 论中说：这是回答，正是为了破除对‘有住’的执着。其中分为两部分。首先简略地破除执着，然后广泛地阐明道理。首先说‘常住涅槃是涅槃的束缚’，是说如果有一个常觉安住于涅槃，那就是执着，被涅槃所束缚。怎么能说常住就是解脱呢？‘为什么呢’以下是广泛地阐明道理。因为道理是无住的，所以有住是违背道理的。违背道理的心，不是束缚又是什么呢？解释的意思是这样。其中分为两部分。首先依据本觉来阐明无住，然后依据始觉来显示无住。首先在没有差异的意义上阐明无得无住。这没有差异的意义有四种。第一种是本理没有差异，如经文所说‘涅槃本觉利’
English
English version: Having emerged from the aggregation of the five skandhas (five aggregates) that are subject to outflows, one sits in the Bodhimanda (place of enlightenment) and attains unsurpassed enlightenment. Therefore, it is said, 'Sitting serenely in the open ground.' The 'fruit of the fruit' refers to attaining Great Nirvana (state of perfect peace) with unsurpassed enlightenment, realizing non-perception, and all consciousnesses merging into it. Therefore, it is said, 'The skandha of consciousness enters Parinirvana (final nirvana).' The Sutra says: 'The Non-Abiding Bodhisattva says, the mind attains Nirvana, unique and without companion, abiding constantly in Nirvana, and should be liberated.' The Treatise says: The following second part is to dispel attachments. It is divided into two parts. First, it clarifies 'non-abiding' to dispel the attachment to 'abiding.' Then, it reveals 'non-attainment' to eliminate the clinging to 'attainment.' The first part is further divided into two parts. First, a question is asked, then answered. In the question, it says 'unique' because the eight consciousnesses transform into one awakening. It says 'without companion' because the two attachments of self and dharma (teachings) are both abandoned. The awakening without companion constantly abides in Nirvana, and the constant wisdom liberates all bonds. Someone holds such an attachment, so this question is asked. The Sutra says: 'The Buddha said, constant abiding in Nirvana is the bondage of Nirvana. Why? The root of Nirvana is the benefit of awakening, and the root of benefit is Nirvana. The awakening aspect of Nirvana is the fundamental aspect of awakening. The nature of awakening is not different from Nirvana, and the root of non-different awakening is Nirvana without arising. The root of awakening without arising is Nirvana without ceasing. The root of Nirvana without ceasing, therefore, there is no attainment of Nirvana. Nirvana has no attainment, how can there be abiding? Good son, the awakened one does not abide in Nirvana. Why? The root of awakening has no arising, free from the defilements of sentient beings. The root of awakening has no quiescence, free from the agitation of Nirvana. Abiding in such a state, the mind has no dwelling, no coming or going, entering Amala (immaculate consciousness).' The Treatise says: This is the answer, precisely to dispel the attachment to 'abiding.' It is divided into two parts. First, it briefly refutes the attachment, then it extensively elucidates the principle. First, it says 'constant abiding in Nirvana is the bondage of Nirvana,' meaning if there is a constant awakening abiding in Nirvana, that is attachment, bound by Nirvana. How can it be said that constant abiding is liberation? 'Why?' The following is an extensive elucidation of the principle. Because the principle is non-abiding, abiding is contrary to the principle. A mind contrary to the principle, what is it if not bondage? The meaning of the explanation is like this. It is divided into two parts. First, it clarifies non-abiding based on the original awakening, then it reveals non-abiding based on the initial awakening. First, it clarifies non-attainment and non-abiding in the sense of no difference. This sense of no difference has four aspects. The first is that the fundamental principle has no difference, as the Sutra says, 'The root of Nirvana is the benefit of awakening.' --------------------------------------------------------------------------------
Chinese
。利本涅槃故。是明涅槃。是本觉利。此本觉利是本涅槃。其始觉者即同本觉。所以无异故无得也。二者觉分无异。如经涅槃觉分即本觉分。是明涅槃众德。即是本觉之德。无异无得如前说也。三者一味无异。如经觉性不异涅槃无异。是明觉性一味无差别相。即是涅槃之无差别。四者无二无异。如经觉本无生。涅槃无生觉本无灭涅槃无灭。是明本觉本无生灭。即是涅槃之无生灭。由是四种无异道理本无异故无得涅槃。是明无能得涅槃觉。次言涅槃无得者。是明涅槃无所得义。既无能得所得。何有能住所住。以之故言。云何有住。即显常住不应道理。次约始觉以明无住。先标后释。言觉者者。谓始觉者。释中言觉本无生者。觉知生死本来无生。所以离着生死之垢也。言觉本无寂者。觉知涅槃本无寂静。所以离入涅槃之动。心无所住者。不住生死及涅槃故。无有出入者。不见俗有及真空故。入唵摩罗者。一心之体离二边故。归此心源故名为入。如是无住方得解脱。故住涅槃不离缚也。 经曰。无住菩萨言唵摩罗识是有入处处有所得是得法也。 论曰。此下第二遣有得执。于中有四。一者正明无得。二者重遣疑情。三者领解。四者述成。初中有二。先问后答。依前入言如言取义。谓无垢识有所入处。入时证得故 现代汉语译本：因为证得本涅槃的利益，这阐明了涅槃的真谛，是本觉的利益。这本觉的利益就是本涅槃。始觉与本觉相同，所以没有差异，因此也无所得。二者，觉分没有差异，如经文所说，涅槃的觉分就是本觉的觉分，这阐明了涅槃的众多功德，就是本觉的功德，没有差异，也无所得，如前文所说。三者，一味没有差异，如经文所说，觉性不异于涅槃，涅槃也无异于觉性，这阐明了觉性一味，没有差别之相，也就是涅槃的无差别。四者，无二无异，如经文所说，觉的本性无生，涅槃也无生；觉的本性无灭，涅槃也无灭。这阐明了本觉本来没有生灭，也就是涅槃的无生灭。由于这四种没有差异的道理，本来就没有差异，所以没有证得涅槃。这阐明了没有能证得涅槃的觉。接下来所说的‘涅槃无得’，是阐明涅槃没有所得的意义。既然没有能证得的主体，也没有所证得的客体，哪里会有能安住和所安住的呢？因此说，‘云何有住？’这显示了常住是不应道理的。接下来从始觉的角度来阐明无住，先标示，后解释。‘言觉者’，指的是始觉者。解释中说‘觉本无生者’，是觉知生死本来没有生，所以远离执着生死的垢染。‘言觉本无寂者’，是觉知涅槃本来没有寂静，所以远离趣入涅槃的动念。‘心无所住者’，是不住在生死和涅槃的缘故。‘无有出入者’，是不见世俗的有和真空的缘故。‘入唵摩罗（Amala，无垢识）者’，是一心之体远离二边的缘故，归于此心源，所以名为入。像这样无住才能得到解脱，所以住在涅槃就不能脱离束缚。 经文说：‘无住菩萨言，唵摩罗识（Amala-vijñāna，无垢识）是有入处，处有所得，是得法也。’ 论中说：下面第二部分是破除有得的执着。其中有四个方面：一是正式阐明无得，二是再次消除疑虑，三是领会理解，四是陈述完成。第一部分中有两个方面：先是提问，然后是回答。依照前面的‘入’字，如字面意义来理解，意思是说无垢识有所进入之处，进入时证得，所以...